死；脾受气于肺，传之于肾，气舍于心，至肝而死；肺受气于肾，传之于肝，气舍于脾，至心而死；肾受
气于肝，传之于心，气舍于肺，至脾而死。此皆逆死也。（逆死之义如此，下言顺传之序也。）一日一夜五
分之，此所以占死生之早暮也。（五分者，朝主甲乙，昼主丙丁，四季土主戊己，晡主庚辛，夜主壬癸。此
一日五行之次，而脏有不胜，即其死生之期也。）五脏相通，移皆有次。五脏有病，则各传其所胜。（传其
所胜者，风入于肺为肺痹；弗治，则肺传之肝为肝痹；弗治，则肝传之脾为脾风；弗治，则脾传之肾曰
疝瘕；弗治，则肾传之心曰螈；弗治，则心复反传而行之肺，法当死也。）不治，法三月，若六月，若三日，
若六日，传五脏而当死。（病不早治，必至相传，远则三月、六月，近则三日、六日。五脏传遍，于
法当死。所谓三、六者，盖天地之气，以六为节。如三阴、三阳，是为六气，六阴、六阳，是为十二月。故
五脏相传之数，亦以三、六为尽。若三月而传遍，一气一脏也；六月而传遍，一月一脏也。三日者，昼夜各一脏
也；六日者，一日一脏也。脏惟五而传遍以六者，假令病始于肺，一也，肺传肝，肝传脾，脾传肾，肾传心，
心复传肺，是为六传。六传已尽，不可再传，有七日而病退得生者，以真元未至大伤，故六传毕而经尽气复，
乃得生也。）是顺传所胜之次。（上言逆者，言脏之气。盖五脏受克，其气必逆，故曰逆行。此言顺者，
言病之传，凡传所胜，必循次序，故曰“顺传”。是顺传者，即气之逆也，故五脏传遍者当死。）故曰别于
阳者，知病从来，别于阴者，知死生之期。（阳者言表，谓外候也。阴者言里，为脏气也。察其外，即知病
在何经，故“别于阳者，知病从来”。病伤脏气，必败真阴，察其本，即可知危在何日，故“别于阴者，知
死生之期”。此以表里言阴阳也。）言知至其所困而死。（至其所困而死，死于其所不胜也。凡年、月、
日、时，其候皆然。）精、气、津、液、血、脉一气，辨为六名。（六者之分，总由气化，故曰“一气”。
形不同而名则异，故当辨之。）两神相搏，合而成形，常先身生，是谓精；（两神，阴阳也。搏，交也。精，
天一之水也。凡阴阳合而万形成，无不先从精始，故曰“常先身生，是谓精”。按“两精相搏谓之神”，“
两神相搏，合而成形，常先身生，是谓精”，盖明阴阳之互用，即合一之道也。）上焦开发，宣五谷味，
熏肤，充身，泽毛，若雾露之溉，是谓气；（上焦，胸中也。开发，通达也。宣，布散也，气者，人身之
大气，名曰“宗气”，亦名为“真气”，积于胸中，出于喉咙，以贯心脉而行呼吸焉，
所受于天，与谷气并而充身也。谷入于胃，以传于肺，五脏六腑，皆以受气，故能熏肤，充身，泽毛，若雾
露之温润而溉养万物者为气也。）腠理发泄，汗出溱溱，是谓津；（津者阳之液，汗者津之泄也。腠理者，
皮肤之隙。溱溱，滋泽貌。溱，音臻。）谷入气满，淖泽注于骨，骨属屈伸泄泽，补益脑髓，皮肤润泽，是谓
液；（淖泽，濡润也。液者阴之精，谷入于胃，其气满而化液，故淖泽而注于骨。凡骨属举动屈
伸，则经脉流行而泄其泽，故内而补益脑髓，外而润泽皮肤，皆谓之液。
夫津液本为同类，亦有阴阳之分，盖津者液之清，液者津之浊，津为汗而走腠理属阳，液注骨而补脑髓属
阴。三焦出气，以温肌肉、充皮肤为津，其留而不行者为液，正此义也。 、泄同。）中
焦受气，取汁变化而赤，是谓血；（中焦者，并胃中，出上焦之下，凡水谷之入，必先归胃，
故中焦受谷之气，取谷之味，输脾达脏，由黄白而渐变为赤，以奉生身者，是谓之血。）壅遏营气，令无
所避，是谓脉。（壅遏者，堤防之谓，犹道路之有封疆，江河之有崖岸，俾营气无所回避而必行其中者，是谓
之脉。然则脉者，非气非血，而所以通乎气血者也。）精脱者耳聋，（肾藏精，耳者肾之窍，故精脱则耳聋。）
气脱者目不明，（五脏六腑精阳之气，皆上注于目而为精，故阳气脱则目不明。）津脱者腠理开，汗大
泄，（汗，阳津也。汗大泄者津必脱，故曰亡阳。）液脱者骨属屈伸不利，色夭，脑髓消，胫酸，耳数鸣，（
液所以注骨益脑而泽皮肤者，液脱则骨髓无以充，故屈伸不利而脑消胫酸；皮肤无以滋，故色枯而夭；
液脱则阴虚，故耳鸣也。）血脱者色白，夭然不泽，（血之荣在色，故血脱者色白如盐。夭然不泽，谓枯槁
无神也。）其脉空虚，此其候也。（脉贵有神，其脉空虚，即六脱之候。）六气者，各有部主也。其贵贱
善恶，可为常主，然五谷与胃为大海也。（一气辨为六名，故云“六气”。言六者，无非一气之所化也。部
主，谓各部所主也，如肾主精，肺主气，脾主津液，肝主血，心主脉也。贵贱善恶，以衰旺邪正言，如春
夏则木火为贵，秋冬则金水为贵，而失时者为贱也；六气之得正者为善，而太过不及者为恶也。贵贱善恶，
主各有时，故皆可为常主。然六气资于五谷，五谷运化于胃，是为水谷之海，故胃气为脏腑之本。）谷所从出
入，浅深、远近、长短有度。唇至齿长九分，口广二寸半；（长，深也。广，阔也。）齿以后至会厌深三
寸半，大容五合；（会厌在喉咙之上，乃所以分水谷，司呼吸，而不容其相混者也。）舌重十两，
长七寸，广二寸半；咽门重十两，广二寸半，至胃长一尺六
寸；（咽门，即食喉也，其名曰“咽”，至胃长一尺六寸，乃并胃脘而言。）胃纡曲屈伸之，长二尺六寸，
大一尺五寸，径五寸，大容三斗五升；（纡曲，曲折也。大言周遭之数，径言直过之数。其中之谷常留
二斗，水一斗五升而满。纡，音于。）小肠后附脊，左环，回周叠积，其注于回肠者，外附于脐上，回运环
十六曲，大二寸半，径八分分之少半，长三丈二尺；（小肠居胃之下，在脐上二寸所，后附于脊，左旋而环，
其下口注于回肠者，外附近于脐上一寸，当水分穴处是也。八分分之少半，言八分之外，尚有如一分之少半
也。）回肠当脐左环，回周叶积而下，回运环反十六曲，大四寸，径一寸
寸之少半，长二丈一尺；（回肠，大肠也。叶积，如叶之积，亦叠积之义。大肠上口，即小肠下口，当脐左旋
而下，接广肠也。）广肠传脊，以受回肠，左环，叶脊上下，辟大八寸，径二寸寸之大半，
长二尺八寸。（广肠，大肠下节也，亦名直肠。直肠居后，绕脊而下，故曰传脊。传，布也。叶脊上下，言
叠于脊之上下而至尾 也。辟、 同。以其最广，故云“辟大八寸”。）肠胃初入至所出，长六丈四寸四
分，回曲环反三十二曲也。（此自口而入，自便而出之全数。三十二曲，合小肠、大肠而言也。）
人不食七日则死。胃大一尺五寸，径五寸，长二尺六寸，横屈，受水谷三斗五升，其中之谷常留二斗，
水一斗五升而满。上焦泄气，出其精微 悍滑疾，下焦下溉诸肠。（精微 悍滑疾，言水谷之精气也。下溉
诸肠，言水谷之质粕也。）小肠大二寸半，径八分分之少半，长二丈二尺，受谷二斗四升，水
六升三合合之大半。回肠大四寸，径一寸寸之少半，长二丈一尺，受谷一斗，水七升半。广肠大八寸，径二寸
寸之大半，长二尺八寸，受谷九升三合八分合之一。肠胃之长，凡五丈八尺四寸，受水谷九斗二升一合合之大
半，此肠胃所受水
谷之数也。（五丈八尺四寸，乃止合肠胃之数，非总计唇口咽门而言也。）平人则不然，胃满则肠虚，肠满
则胃虚，更虚更满，故气得上下，五脏安定，血脉和利，精神乃居。故神者，水谷之精气也。（受水谷九
斗二升一合合之大半者，乃言肠胃能容之总数也。若平人常数，则不皆然。盖胃中满则肠中虚，肠中满
则胃中虚，有满有虚，则上下之气得以通达，五脏血脉得以和调，而精神乃生，故神为水谷之精气
也。）故肠胃之中，常留谷二斗，水一斗五升，故平人日再后后二升半，一日中五升，七日五七三斗五升，
而留水谷尽矣。故平人不食饮七日而死者，水谷、精气、津液皆尽故也。（平人肠胃之中所存水谷，惟三斗
五升而已，然人之二便，大约日去五升，当七日而尽，故平人不食饮七日而死也。古今量数不同，非若今之
升斗尺寸也。）
人之血、气、精、神，以奉生而周于性命。（奉，养也。周，给也。血、气为本，精、神为用，合
是四者以奉生，而性命周全矣。）经脉者，所以行血气而营阴阳，濡筋骨、利关节者也。（经脉
者，即营气之道。营，运也。濡，润也。营行脉中，故主于里而利筋骨。）卫气者，所以温分肉、充皮肤、
肥腠理、司关阖者也。（肉有分理，故云分肉。卫行脉外，故主表而司皮毛之关阖。）志意者，所以
御精神、收魂魄、适寒温、和喜怒者也。（御，统御也。适，调燮也。）是故血和则经脉流行，营覆阴阳，
筋骨劲强，关节清利矣。（覆，包藏也。）卫气和则分肉解利，皮肤调柔，腠理致密矣。
（，音致。）志意和则精神专直，魂魄不散，悔怒不起，五脏不受邪矣。（专直，其静也专，其动也直，
言其专一而正也。）寒温和则六腑化谷，风痹不作，经脉通利，肢节得安矣。此人之常平也。
（凡此是皆常人之平者也。）五脏者，所以藏精神、血气、魂魄者也；六腑者，所以化水谷而行津
液者也。此人之所以具受于
天也，无愚智贤不肖，无以相倚也。（倚，偏也。）然有其独尽天寿而无邪僻之病，百年不衰，虽犯风雨卒
寒大暑，犹有弗能害。（此言天禀有出常之强者。）有其不离屏蔽室内，无怵惕之恐，
然犹不免于病也。（此言天禀有出常之弱者。）盖谓五脏者，所以参天地，副阴阳，而连四时，化五节者
也；（参、 同。副，配也。连，通也。化五节者，应五行之节序而为之变化也。）固有小大、高下、
坚脆、端正、偏倾者。六腑亦有小大、长短、浓薄、结直、缓急。凡此二十五者各不同，或善或恶，或吉或
凶。（五脏化五节，五五二十五也，言所以为强弱者，皆由脏腑之气致然也。）心小则安，邪弗能伤，易伤以
忧；心大则忧不能伤，易伤于邪。心高则满于肺，中 而善忘，难开以言；心下则脏
外，易伤
于寒，易恐以言。心坚则脏安守固，心脆则善病消瘅热中，心端正则和利难伤，心偏倾则操持不一，无守
司也。（心小则祛，故必多忧；大则不固，故邪易伤之。高则满于肺而窍多不利，下则阳
气抑而神必不扬，坚则安固。心脆者火必易动，端正则悔吝不侵，偏倾者不得其中，此其所以各有病也。 ，
闷也。消瘅，内热病也。）肺小则少饮，不病喘喝；肺大则多饮，善病胸痹、喉痹、逆气。肺高
则上气肩息咳，肺下则苦贲迫，善胁下痛。肺坚则不病咳上气，肺脆则苦病消瘅易伤，肺端正则和利难伤，
肺偏倾则胸偏痛也。（喘喝，气喘声急也。肩息咳，耸肩喘息而咳也。肺下则气道不
利，故苦于贲迫而胁下痛也。贲，奔、秘二音。）肝小则脏安，无胁下之病；肝大则逼胃迫咽，迫咽则苦膈中
且胁下痛。肝高则上支贲切，胁 为息贲；肝下则逼胃胁下空，胁下空则易受邪。肝坚则脏安难伤，肝脆
则善病消瘅易伤，肝端正则和利难伤，肝偏倾则胁下痛也。（上支贲切，谓肝经上行之支脉贲壅迫
切，故胁为 闷，为息贲喘急也。左右两胁，皆肝胆之经，所以肝病者多
见于胁。）脾小则脏安，难伤于邪也；脾大则苦凑 而痛，不能疾行。脾高则 引季胁而痛，脾下则下加于
大肠，下加于大肠则脏苦受邪。脾坚则脏安难伤，脾脆则善病消瘅易伤，脾端正则和利难伤，脾偏倾则善满善
胀也。（凑，塞也。 ，胁下软肉处也。季胁，小肋也。 ，音秒。）肾小则脏安难伤，肾大则善
病腰痛，不可以俯仰，易伤以邪。肾高则苦背膂痛，不可以俯仰；肾下则腰尻痛，不可以俯仰，为狐疝。肾
坚则不病腰背痛，肾脆则善病消瘅易伤，肾端正则和利难伤，肾偏倾则苦腰尻痛也。（膂，音吕，夹脊肉也。
尻，开高切，尾 骨也。）凡此二十五变者，人之所苦常病。（五变者，曰小大，曰高下，曰坚脆，曰
端正，曰偏倾也。人有五脏，脏有五变，是为二十五变，人所苦于常病也。）赤色小理者心小，粗理者心大，
无KT 者心高， KT 小短举者心下， KT 长者心坚， KT 弱小以薄者心脆， KT 直下不举者心端正，
KT倚
一方者心偏倾也。（理，肉理上。 KT ，鸠尾骨也。）白色小理者肺小，粗理者肺大，巨肩反膺陷喉者肺
高，合腋张胁者肺下，好肩背浓者肺坚，肩背薄者肺脆，背膺浓者肺端正，胁偏疏者肺偏倾也。（胸前两旁为
膺。胸突而向外者，是为反膺。肩高胸突，其喉必缩，是为陷喉。合腋张胁者，腋敛胁开
Death; the Spleen receives pathogenic Qi from the Lung, transmits it to the Kidney, where the pathogenic Qi lodges in the Heart, and death occurs when it reaches the Liver; the Lung receives pathogenic Qi from the Kidney, transmits it to the Liver, where the pathogenic Qi lodges in the Spleen, and death occurs when it reaches the Heart; the Kidney receives pathogenic Qi from the Liver, transmits it to the Heart, where the pathogenic Qi lodges in the Lung, and death occurs when it reaches the Spleen. These are all cases of reverse transmission leading to death. (The meaning of "reverse death" is as described above; below, the order of順传 [smooth transmission] will be discussed.) Dividing a day and night into five parts allows one to predict the early or late time of death. (These five parts correspond to: morning with Jia-Yi Wood, daytime with Bing-Ding Fire, the four seasons' earth months with Wu-Ji Earth, dusk with Geng-Xin Metal, and night with Ren-Gui Water. This is the sequence of Five Elements within a day. If one of the Zang organs cannot withstand the organ that controls it, death will occur at the corresponding time.) The five Zang organs are interconnected, and the movement of disease follows a specific sequence. When disease affects the five Zang organs, it transmits to the organ it overcomes. (Transmitting to the overcome organ means: wind enters the Lung causing Lung Bi [Lung Impediment]; if untreated, the Lung transmits to the Liver causing Liver Bi; if untreated, the Liver transmits to the Spleen causing Spleen Feng [Spleen Wind]; if untreated, the Spleen transmits to the Kidney causing Shan Jia [Hernia and Mass]; if untreated, the Kidney transmits to the Heart causing Chou Yuan [Convulsions]; if untreated, the Heart transmits back to the Lung, which according to rules leads to death.] If untreated, according to rules, after three months, six months, three days, or six days, once the disease has transmitted through all five Zang organs, death ensues. (If disease is not treated early, mutual transmission is inevitable. It may take three or six months for distant transmission, or three or six days for close transmission. Once the five Zang organs have been fully transmitted, death is expected by rule. The numbers three and six refer to the rhythm of Heaven and Earth Qi. For example, Three Yin and Three Yang constitute Six Qi; Six Yin and Six Yang constitute twelve months. Thus, the number of transmissions among the five Zang organs also culminates in three and six. If transmission completes in three months, it is one Qi per Zang; if in six months, one month per Zang. If in three days, it is one Zang per day and night; if in six days, one Zang per day. Although there are only five Zang organs, transmission is counted as six. For instance, if disease starts in the Lung (1st), transmits to the Liver, then Spleen, then Kidney, then Heart, and finally back to the Lung (6th transmission). After six transmissions, no further transmission occurs. If the patient survives on the seventh day, it is because the True Yuan Qi was not severely damaged, allowing the meridians to recover after the cycle of six transmissions ends.) This is the order of smooth transmission to the overcome organ. (The previous mention of "reverse" referred to the state of Zang Qi. Since the five Zang organs are controlled, their Qi becomes rebellious, hence called "reverse movement." Here, "smooth" refers to the transmission of disease. Transmission to the overcome organ follows a sequence, hence called "smooth transmission." However, this smooth transmission is essentially a rebellion of Qi; thus, those whose five Zang organs are fully transmitted should die.) Therefore, it is said: "One who distinguishes Yang knows the origin of the disease; one who distinguishes Yin knows the period of death." (Yang refers to the exterior, i.e., external signs. Yin refers to the interior, i.e., Zang Qi. By observing the exterior, one knows which meridian the disease is in, hence "distinguishing Yang allows one to know the origin of the disease." Disease damaging Zang Qi inevitably destroys True Yin. By observing the root, one can know the critical day, hence "distinguishing Yin allows one to know the period of death." Here, Yin and Yang are discussed in terms of interior and exterior.) It says that death occurs when the disease reaches its confined place. (Dying at the place of confinement means dying from the organ one cannot overcome. This applies to years, months, days, and hours alike.) Jing (Essence), Qi, Jin (Fluids), Ye (Thick Fluids), Blood, and Mai (Vessels) are originally one Qi, distinguished into six names. (The distinction of these six stems entirely from Qi transformation, hence called "one Qi." Though forms differ, names vary, so they must be distinguished.) When two Shen (Spirits) contend and combine, form is created. Existing prior to the body, this is called Jing (Essence). (Two Shen refer to Yin and Yang. Contend means interaction. Jing is the water of Tian Yi. Whenever Yin and Yang combine to form myriad things, it always begins with Jing, hence "existing prior to the body, this is called Jing." As stated, "When two Jing contend, Shen is born," and "When two Shen contend, form is created, existing prior to the body, this is called Jing," clarifying the mutual use of Yin and Yang, which is the way of unity.) The Upper Jiao opens and develops, disseminating the flavors of grains, steaming the skin, filling the body, and moistening hair, like mist and dew irrigating. This is called Qi. (Upper Jiao refers to the chest. Opening and developing means permeability. Disseminate means spreading. Qi here refers to the Great Qi of the human body, named "Zong Qi" [Gathering Qi] or "Zhen Qi" [True Qi], accumulating in the chest, emerging from the throat, penetrating the Heart vessels, and governing respiration. It receives Qi from Heaven and combines with Grain Qi to fill the body. Grain enters the Stomach, transmits to the Lung, and the five Zang and six Fu organs all receive Qi from it. Thus, it can steam the skin, fill the body, and moisten hair, nourishing all things like mist and dew; this is Qi.) When Cou Li (pores) excrete, sweat flows profusely, this is called Jin (Thin Fluids). (Jin is the Yang aspect of fluids; sweat is the excretion of Jin. Cou Li refers to skin gaps. Zhen Zhen describes a moist appearance. Zhen sounds like 'zhen'.) When grain enters and Qi fills, moisture penetrates the bones, bone joints bend and extend releasing lubrication, nourishing the brain marrow, and moistening the skin, this is called Ye (Thick Fluids). (Nao Ze means moistening. Ye is the Yin essence. Grain enters the Stomach, its Qi fills and transforms into fluid, thus moistening and penetrating the bones. Whenever bone joints move and bend, meridians circulate and release this lubrication, internally nourishing brain marrow and externally moistening skin; both are called Ye. Jin and Ye are of the same category but have Yin-Yang distinctions. Jin is the clear part of Ye, Ye is the turbid part of Jin. Jin becomes sweat and moves through Cou Li, belonging to Yang; Ye penetrates bones and nourishes brain marrow, belonging to Yin. San Jiao emits Qi to warm muscles and fill skin as Jin; what remains stagnant is Ye, which is the true meaning here. Zhen and Xie are synonymous.) The Middle Jiao receives Qi, extracts juice, changes it to red, and this is called Blood. (Middle Jiao is located with the Stomach, below the Upper Jiao. All water and grain must first return to the Stomach. Thus, the Middle Jiao receives Grain Qi, extracts Grain flavor, transports to the Spleen and reaches the Zang organs. From yellow-white, it gradually turns red to sustain life; this is called Blood.) Obstructing Ying Qi (Nutritive Qi) so it has nowhere to avoid, this is called Mai (Vessels). (Obstruction refers to embankments, like boundaries on roads or banks of rivers, ensuring Ying Qi has no choice but to flow within them; this is called Mai. Thus, Mai is neither Qi nor Blood, but the medium through which Qi and Blood pass.) Loss of Jing causes deafness. (The Kidney stores Jing, and the ears are the orifices of the Kidney; thus, loss of Jing leads to deafness.) Loss of Qi causes blurred vision. (The Jing-Yang Qi of the five Zang and six Fu organs all ascend to the eyes to form vision; thus, loss of Yang Qi leads to blurred vision.) Loss of Jin causes open Cou Li and profuse sweating. (Sweat is Yang Jin. Profuse sweating indicates Jin loss, hence called Yang collapse.) Loss of Ye causes difficulty in bending and extending bones, sallow complexion, reduced brain marrow, sore shins, and frequent tinnitus. (Ye is used to nourish bones, benefit brain marrow, and moisten skin. Loss of Ye means bone marrow cannot be filled, causing difficulty in movement and sore shins; skin cannot be nourished, causing sallow complexion; Yin deficiency from Ye loss causes tinnitus.) Loss of Blood causes white complexion, withered and lusterless. (The prosperity of Blood manifests in complexion; thus, loss of Blood results in a white face like salt. Withered and lusterless means dry and devoid of spirit.) The pulse is empty; these are the signs. (Pulse should possess Shen [Spirit]. An empty pulse is the sign of the six types of collapse.) The Six Qi each have their respective domains. Their excellence or inferiority, good or evil, can serve as regular rulers, yet grains and the Stomach are the great sea. (One Qi distinguished into six names is called "Six Qi." Saying six implies they are all transformations of one Qi. Domain ruler refers to what each domain governs, e.g., Kidney governs Jing, Lung governs Qi, Spleen governs Jin/Ye, Liver governs Blood, Heart governs Mai. Excellence/inferiority and good/evil refer to prosperity/waning and pathogen/righteousness. E.g., Wood/Fire are excellent in Spring/Summer, Metal/Water in Autumn/Winter; out-of-season is inferior. Correct Six Qi is good; excess or deficiency is evil. Excellence/inferiority/good/evil have their times, so all can be regular rulers. However, Six Qi depend on grains; grains transform in the Stomach, making it the Sea of Water and Grain, so Stomach Qi is the root of Zang and Fu organs.) The entry and exit of grains have fixed depths, distances, and lengths. From lips to teeth is 9 fen deep; mouth width is 2.5 cun. (Deep refers to length. Width refers to breadth.) From teeth to epiglottis is 3.5 cun deep, capacity 5 he. (Epiglottis is above the throat, separating food and drink from air, preventing mixing.) Tongue weighs 10 liang, is 7 cun long, 2.5 cun wide. Pharynx gate weighs 10 liang, is 2.5 cun wide, 1.6 chi long to the Stomach. (Pharynx gate is the esophagus, named "Yan". Length to Stomach is 1.6 chi, including the stomach chamber.) Stomach is tortuous and extended, 2.6 chi long, circumference 1.5 chi, diameter 5 cun, capacity 3.5 dou. (Tortuous means curved. Circumference is around, diameter is straight across. It usually holds 2 dou of grain and 1.5 dou of water when full. Yu sounds like 'yu'.) Small Intestine attaches posteriorly to the spine, loops left, returns and overlaps. Its connection to the Large Intestine attaches externally above the navel, looping sixteen times. Circumference 2.5 cun, diameter slightly more than 8 fen, length 3 zhang 2 chi. (Small Intestine is below the Stomach, about 2 cun above the navel, attaching posteriorly to the spine, looping left. Its lower opening connects to the Large Intestine, externally near 1 cun above the navel, at the Shuifen point. "Slightly more than 8 fen" means slightly more than 1/9th of 8 fen.) Large Intestine (Hui Chang) loops left at the navel, leaves overlap downwards, looping sixteen times in reverse. Circumference 4 cun, diameter slightly more than 1 cun, length 2 zhang 1 chi. (Hui Chang is the Large Intestine. Leaf-like overlap means stacked accumulation. Upper opening of Large Intestine is lower opening of Small Intestine, looping left below the navel, connecting to Guang Chang.) Guang Chang transmits along the spine, receiving Hui Chang, looping left, stacking vertically along the spine, opening width 8 cun, diameter slightly more than 2 cun, length 2.8 chi. (Guang Chang is the lower segment of Large Intestine, also called Rectum. Located posteriorly, winding down the spine, hence "transmitting along spine". Transmit means spread. Stacking along spine means reaching the tailbone. Pi and Gan are synonymous. Widest, hence "Pi Da 8 cun".) From entry to exit of intestines, total length is 6 zhang 4 cun 4 fen, with 32 curves. (Total count from mouth to anus. 32 curves include Small and Large Intestines.) A person dies if they do not eat for seven days. Stomach circumference 1.5 chi, diameter 5 cun, length 2.6 chi, horizontally curved, holds 3.5 dou of water/grain, usually containing 2 dou grain and 1.5 dou water. Upper Jiao disperses Qi, sending fine, vigorous, slippery, and rapid essences downward; Lower Jiao irrigates the intestines. (Fine/vigorous/slippery/rapid refers to grain essence. Irrigating intestines refers to grain dregs.) Small Intestine circumference 2.5 cun, diameter slightly more than 8 fen, length 2 zhang 2 chi, holds 2.4 dou grain, 6.3+ sheng water. Large Intestine circumference 4 cun, diameter slightly more than 1 cun, length 2 zhang 1 chi, holds 1 dou grain, 7.5 sheng water. Guang Chang circumference 8 cun, diameter slightly more than 2 cun, length 2.8 chi, holds 9.3+ sheng grain. Total length of intestines is 5 zhang 8 cun 4 cun, holding 9.2+ sheng water/grain. This is the capacity of intestines. (5 zhang 8 cun 4 cun refers only to intestines, excluding lips/mouth/pharynx.) Normal people are different: when Stomach is full, Intestines are empty; when Intestines are full, Stomach is empty. Alternating fullness and emptiness allows Qi to move up and down, stabilizing the five Zang organs, harmonizing blood vessels, and anchoring Spirit. Thus, Spirit is the essence of water and grain. (Holding 9.2+ sheng is the total capacity. Normal state differs. Stomach full makes Intestines empty, vice versa. Fullness/emptiness allows Qi circulation and vessel harmony, generating Spirit; thus Spirit is grain essence.) Intestines usually hold 2 dou grain and 1.5 dou water. Normal people defecate twice daily, 2.5 sheng each, totaling 5 sheng/day. In seven days, 3.5 dou is expelled, exhausting stored water/grain. Thus, normal people die without food/water for seven days because water/grain, essence, and fluids are exhausted. (Stored amount is only 3.5 dou. Daily excretion is ~5 sheng. Exhausted in 7 days. Ancient measures differ from modern ones.) Human Blood, Qi, Jing, and Shen sustain life and circulate through existence. (Sustain means nourish. Circulate means supply. Blood/Qi are root; Jing/Shen are function. Combining these four sustains life completely.) Meridians transport Blood and Qi to circulate Yin and Yang, moisten sinews and bones, and facilitate joint movement. (Meridians are paths of Ying Qi. Ying means transport. Moisten means lubricate. Ying flows in vessels, governing interior and benefiting sinews/bones.) Wei Qi (Defensive Qi) warms flesh, fills skin, thickens Cou Li, and controls opening/closing. (Flesh has textures, hence "fen rou". Wei flows outside vessels, governing exterior and controlling skin/hair pores.) Zhi Yi (Will and Intent) commands Spirit, gathers Hun and Po, adapts to cold/heat, and harmonizes joy/anger. (Command means govern. Adapt means regulate.) Thus, harmonious Blood allows meridians to flow, covering Yin and Yang, strengthening sinews/bones, and clearing joints. (Cover means enclose.) Harmonious Wei Qi allows flesh to relax, skin to be soft, and Cou Li to be dense. (Zhi sounds like 'zhi'). Harmonious Zhi Yi keeps Spirit focused and upright, Hun/Po stable, regret/anger absent, protecting Zang organs from pathogens. (Focused/upright means stillness is focused, movement is direct, implying unity and correctness.) Harmonious Cold/Heat allows Six Fu organs to digest grain, prevents Wind-Bi, ensures meridian patency, and calms limbs/joints. This is the normal state of humans. (All these describe the healthy state of ordinary people.) Five Zang organs store Spirit, Blood, Qi, Hun, and Po. Six Fu organs digest water/grain and transport Jin/Ye. Humans receive these completely from Heaven; no one, wise or foolish, virtuous or unworthy, can rely on bias. (Bias means deviation.) Yet some enjoy full natural lifespan without deviant diseases, remaining vigorous for a century, unaffected by wind/rain, sudden cold/heat. (This describes exceptional constitutional strength.) Others stay indoors, free from fear, yet still fall ill. (This describes exceptional constitutional weakness.) Generally, Five Zang organs coordinate with Heaven and Earth, match Yin and Yang, connect Four Seasons, and transform according to Five Phases' rhythms. (Coordinate matches. Match pairs. Connect links. Transform according to Five Phases' rhythms.) They naturally vary in size, height, depth, firmness, correctness, and inclination. Six Fu organs also vary in size, length, thickness, knotting, straightness, tension, and speed. These twenty-five variations differ among individuals, being good/bad or auspicious/inauspicious. (Five Zang transform into five phases, 5x5=25. Variations determine strength/weakness due to Zang/Fu Qi.) Small Heart is secure, pathogens cannot harm, but easily injured by sorrow. Large Heart is immune to sorrow, but easily harmed by pathogens. High Heart presses on Lung, causing chest fullness and forgetfulness, hard to persuade. Low Heart exposes viscera, easily harmed by cold, easily frightened by words. Firm Heart is secure and stable. Fragile Heart suffers Xiao Dan [Wasting-Thirst] and Heat Zhong [Middle Heat]. Correct Heart is harmonious and hard to injure. Inclined Heart lacks consistency and guardianship. (Small Heart expels pathogens, hence prone to sorrow. Large Heart is unstable, hence vulnerable. High Heart presses Lung, blocking orifices. Low Heart suppresses Yang Qi, dimming Spirit. Firm Heart is stable. Fragile Heart's Fire moves easily. Correct Heart avoids regret. Inclined Heart is off-center, causing disease. , Menstruation/Stagnation. Xiao Dan is internal heat disease.) Small Lung drinks little, no asthma. Large Lung drinks much, prone to Xiong Bi [Chest Impediment], Hou Bi [Throat Impediment], and Qi reversal. High Lung causes upper Qi shoulder-breathing cough. Low Lung suffers from Ben Po [Rushing Pressure], prone to hypochondriac pain. Firm Lung avoids cough/upper Qi. Fragile Lung suffers Xiao Dan, easily injured. Correct Lung is harmonious. Inclined Lung causes unilateral chest pain. (Asthma/hear means rapid breathing sound. Shoulder-breathing cough means shrugging shoulders while coughing. Low Lung blocks airway, causing pressure/pain. Ben has pronunciations ben/mi.) Small Liver is secure, no hypochondriac pain. Large Liver presses Stomach/Pharynx, causing diaphragmatic and hypochondriac pain. High Liver supports upward, causing hypochondriac stagnation and Xian Ben [Breathful Hernia]. Low Liver presses Stomach/empty hypochondrium, easily injured. Firm Liver is secure. Fragile Liver suffers Xiao Dan. Correct Liver is harmonious. Inclined Liver causes hypochondriac pain. (Upward support means Liver channel branches congest, causing hypochondriac stagnation/Xian Ben. Hypochondrium belongs to Liver/Gallbladder channels, hence Liver disease often shows there.) Small Spleen is secure, hard to injure. Large Spleen causes pain in Rou Kou [soft flesh under ribs], slow walking. High Spleen pulls Ji Xie [lower ribs] causing pain. Low Spleen adds to Large Intestine, suffering pathogen invasion. Firm Spleen is secure. Fragile Spleen suffers Xiao Dan. Correct Spleen is harmonious. Inclined Spleen causes fullness/bloating. (Kou means block. Rou Kou is soft flesh under ribs. Ji Xie is lower rib. Miao sounds like 'miao'.) Small Kidney is secure. Large Kidney suffers lower back pain, inability to bend/extend, easily injured. High Kidney suffers back/spine pain, unable to bend/extend. Low Kidney suffers Yao Kao [lower back/buttock] pain, unable to bend/extend, forming Hu Shan [Fox Hernia]. Firm Kidney avoids back pain. Fragile Kidney suffers Xiao Dan. Correct Kidney is harmonious. Inclined Kidney suffers Yao Kao pain. (Lu sounds like 'lu', paraspinal muscle. Kao sounds like 'kai gao', coccyx.) These twenty-five variations are common human ailments. (Five variations: size, height, firmness, correctness, inclination. Five Zang x five variations = 25 variations, common ailments.) Red complexion with fine texture indicates Small Heart; coarse texture indicates Large Heart. Absence of Jiu Wei Bone indicates High Heart. Short/elevated Jiu Wei indicates Low Heart. Long Jiu Wei indicates Firm Heart. Weak/thin Jiu Wei indicates Fragile Heart. Straight/downward Jiu Wei indicates Correct Heart. Inclined Jiu Wei indicates Inclined Heart. (Texture refers to muscle fiber. Jiu Wei is the xiphoid process.) White complexion with fine texture indicates Small Lung; coarse texture indicates Large Lung. Large shoulders, reversed chest, depressed throat indicate High Lung. Closed armpits, spread ribs indicate Low Lung. Thick shoulders/back indicate Firm Lung. Thin shoulders/back indicate Fragile Lung. Thick back/chest indicate Correct Lung. Sparse ribs indicate Inclined Lung. (Sides of chest are Ying. Protruding chest is Reversed Chest. High shoulders/protruding chest cause depressed throat. Closed armpits/spread ribs...)